مجله تاملات فلسفی
پیاپی 23 (پاییز و زمستان 1398)

One of the most important arguments for the existence of god is the cosmological argument. Traditional developments of cosmological argument, which are based on the casual principle and principle of sufficient reason, have always faced many challenges. Hence, this argument has been constantly evolving throughout its history. "a new cosmological argument" is one of the contemporary versions of this argument, which is formulated to get rid of these challenges. This version attempts to provide a different and logical version of the cosmological argument, and this do by using the theories of possible worlds, modal notions and the theory of weak version of principle of sufficient reason. According to this new version of the cosmological argument, the necessity of God's existence for the universe is proved without the need for the strong version of principle of sufficient reason and without the need to prove the casual principle. Consequently, many of the traditional criticisms will be no objection to this argument. In this article, we will first explain the technical terms of this argument, then describe its formulation, and in the end we will discuss some of the most important critiques of this argument.

One of the concepts discussed in meta ethics which is applied in moral situations and has an important role in moral judgments, is obligation or duty which is normative. William David Ross was a philosopher who talked about this subject in detail and differentiated this concept with that of value. He was highly influenced by Prichard’s thoughts, therefore it is important to scrutinize his moral ideas. This paper tries to examine his intuitionism and meta ethical view in light of Prichard’s thoughts. The method of this research is comparative- analytic, and has used books and on line resources in order to see in what extent he accepted Prichard’s ideas and in what extent we can call his thought new. Finally, this research concludes that although Ross was was highly influenced by Prichard, he could overcome his difficulty and bring up his new idea about primafacie duties and differentiate the concept of obligation with that of good according to his meta ethical views.

In the book of Groundwork of the Metaphysics of Morals, Kant deals with postulating strategic terms such as free will, autonomy, the law of reason, the duty, and the complex relationship between them, which incorporate in kant's thought the base of the doctrine of Kant's ethics, law, and politics. In the meantime, not only moral is itself based on a struggle between will and law, but also moral is in a Double-sided dialectical relationship the foundation of the formation of a free will, autonomy, and realization metaphysics within man as an end. But when these autonomy beings try to create a community and form ethical-civil state with common rules based on moral guarantee In the outside world, they will be captured by another who believes in absolute freedom, In this area, my freedom will not be guaranteed. Therefore, one has to enter another situation in which all his rights are guaranteed by a external warranty, which is nothing but a juridico-civil state. Therefore, mankind, in order to preserve morality (and consequently its autonomy and freedom)from The ethico-civil state, which is merely subject to internal control, enters the juridico-civil state All duties are subject to external Legislation.

Finiteness of dimensions is the confirmation default of many philosophical approaches. This article based on Abdul Razzaq Lahiji's views addresses this issue. First, it analyzes the exact structure of the problem and shows the exact formulation of the problem to remove structural ambiguity and linguistic and subjective ambiguity, after that identifies this problem. This article suggests that it is better to examine this issue in teachings, although in realization, the philosophers have categorized this issue in natural sciences and theology. As a judge between classifying this issue in natural sciences and theology, Mir Damad's view that is classification in theology is underlined by the article. This article, in reasoning for the scientific recognition of finiteness of dimensions analyzes three arguments of its six_ dimensional arguments that are close to exit based on Lahiji's view. Among these three arguments Lahiji considers only the argument of maintaining the relation empty of any impediment and considers the other two arguments specifically from the claim. This article monitors the scientific evolution in these three arguments and reports it as an innovation in its reasoning.

Knowledge by presence is cognition in which, object known, is the truth of the object, and it turns out to be apparent to the knower. Although this knowledge is possible in both the epistemological and ontological fields, but consideration of its ontological dimension leads to a more explicit need for a philosophical scholar. The ontological study of the knowledge by presence, along with the coordinates of "the existence of knowledge by presence "," being hierarchical and the unity of the components of the Knowledge by presence ", are from the author's findings in the analysis of the ontological dimension of this knowledge . It is very important to know that the acquisition of these findings in the transcendentalist wisdom is due only to the overlapping of the rules of knowledge with the provisions of existence. As the hierarchical Features of the knowledge by presence is also the product of this overlap. The unity or identity between components (according to the different types of knowledge by presence from the other results, the ontological explanation of the knowledge by presence is in Sadra's view. It is emphasized that the descriptive analytic study of the knowledge by presence, in consideration of its ontological dimension, has distinguished this article from other studies in this field that are based on the epistemological value of knowledge by presence.

The semantics, e.g. self-evidence and (in)definability, of moral concepts is one of the considered subjects on Ethics. In this article, we shall try to explore al-ʿAllāma al-Ḥillī's views, as a theologian (mutakallim) considering his moral viewpoints more clearly than his predecessors, on the subject and explain it accordance with the contemporary debates. Unlike Adams, the moral philosopher, although he does not distinguish between moral value and that of obligation, he believes, like Moore, that the moral values are simple and indefinable by ḥaddī definition. It should be noted that unlike Moore claiming that merely “Good” is indefinable, firstly, Ḥillī, I think, believes that both “Good” and “Evil” are like that. Secondly, he asserts a rasmī definition praise and blame desert (istiḥqāq al-madḥ wa al-dhamm). It can be understood from his views that the definability by rasmī definition and self-evidence are compatible. Besides, he takes apart moral values from that of aesthetic. His distinction is similar to that of John Lock separating Primary Qualities from Secondary Qualities.

This paper tries to reflect on the relationship between ethics and narrative, i.e. "narrative ethics", emphasizing the ideas of a great contemporary French philosopher, Paul Ricoeur. For this purpose, after a review of literature regarding narrative and narratology, and then “ethics and narrative”, investigates the relationship between these two from viewpoint of Ricoeur. To do this, his conception of narrative is discussed. Then by introducing the generalities of his moral theory, Ricoeur’s ideas are compared with some major theories of normative ethics. Finally, it is tried to elaborate the ethical aspects of narrative in his writings. It is concluded that, despite the fact that the concept of "narrative ethics" cannot encompass all aspects of Ricoeur's views on ethics, it is, in some respects, of great importance to his ethical views. These include: narrative as the foundation of self; the means of involving "the other" in our life; as a method of attribution of action; as a means of imagination; a poetic mediator between "is" and "ought"; and, finally, the importance of narrative to deepen the virtue ethics, the cultivation of practical wisdom, as well as learning moral principles.